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Z I O N ’S


nor yet all of them together, but that the class who, having
consecrated to God, were accepted through the Redeemer and
had their names written in heaven, then came a fresh trial
upon you. Would you or would you not, sacrifice your honor
and standing and “ good name” and “ broad-minded" reputa­
tion. for the truth ?
That was one of the severest of all your sufferings , yet
you said with the Master: “ Father, glorify thy name” ; and
as you saw the counterpart of this in the Lord’s sacrifice, you
heard him say: “ It is sufficient that the servant should be
as his Lord.”
It has occurred to you as I forewarned you:
When they shall say all manner of evil against you falsely
[and often ignorantly] for my sake, rejoice and be exceeding
glad, for great is your reward in heaven. In your rejoicing
now you no longer think “ strange” of the fiery trials that

Voi, VI


P ittsburgh, Pa .

encompass you. Hereafter let us more and more rejoice in
such sufferings— rejoicing that we are counted worthy to
suffer for Christ’s name.

We again remind you that Sunday evening, March 29, will
this year be the anniversary of the Lord’s Supper— “ The same
night on which he was betrayed.” (See last issue.) We an­
ticipate a blessed season of communion on the part of all the
dear members of the Body of Christ then.
So many as can be present at the Allegheny meeting will
be warmly welcomed and entertained as best we may be able.
Come on the 28th inst. to the T ower office. Such as will re­
quire lodgings please send word beforehand that arrangements
may be perfected.


No. 8


As per previous appointment, the Lord’s Supper was
celebrated on its anniversary on the evening of March 29.
From letters and cards received before and since, we judge
that the event was very generally celebrated by the deeplyinterested of our readers in every quarter, and doubtless by
many from whom we have not heard as yet. In some places
there were about a dozen, in others two or three, and some­
times one commemorated alone. To all of these, so far
as we have learned, it was as with us at Allegheny City, a
very precious season.
Here about one hundred met in our usual “ upper room”
and celebrated and commemorated our ransom, partaking of
the emblems of our Redeemer’s broken body and shed blood.
Eight brethren and sisters from New York, West Virginia
and various parts of Pennsylvania were present with us, and
preceding the celebration, we had a pleasant social meeting,
in which our hearts were refreshed by remembrances of
our Father’s goodness and care and love. Among other
things, it was noted that one of the evidences of our relation­
ship to God, our sonship, was, that he was more and
more revealing to u« his plans. In this connection, and as a
proof of it, the words of Jesus came to mind: “I have
not called you servants but friends, for the servant knoweth
not what his lord doeth: but I have called you friends
for all things that I have heard of my Father, I have made
known unto you.” John 15:15.
When the hour of 8:30 o’clock arrived, which we judged
would most closely correspond with the time at which the
Supper was instituted by our Lord, we partook of the
emblems: first briefly examining their significance. For the
benefit of all we briefly review what we there saw.
We remembered the Master’s words concerning the bread:
“ This is my body [representatively] which is broken for you.
This is the bread which came down from heaven, of which
a man may eat and not die. Except ye eat the flesh and
drink the blood of the Son of Man, ye have no life in you.”
Looking from the symbolic bread to the body of Jesus, we
realized that it was indeed the true bread. It came down
from heaven in the sense that his being originated not on
earth, but in heaven; in the sense that his being was not
oegotten of the will of the flesh, but that his was a trans­
ferred existence. That he who was rich became poor— be­
came of a lower nature— was made flesh, for the special
purpose of suffering death on our behalf, that we through
his poverty The gave “ all that he had,” even life] might be
made rich ; that we might have restored to us all those bless­
ings which Adam, our representative once possessed and lost
for himself and us.
We considered afresh why it was needful for him to be
broken— to be slain for us. We saw that it was because we
had no life in us. Death was working in and devouring the
whole race. All being of the same condemned race, none
could secure his own life, nor was there one who could by
any means redeem his brother, or give to God a ransom for
him— all were condemned and dying. But man’s extremity
was God’s opportunity: he provided the one who, because of
the same kind or nature, could give a ransom [corresponding
price], and who, because not of the condemned Adamic stock
[but from heaven], was an acceptable Redeemer. We saw that
whereas the race, because of Adam’s sin, was cut off from,
separated from the trees of life in Eden, and hence could not
live, yet now they had presented to them Jesus a bread of
life, a gift from heaven, the acceptance of which would
re-tore the life and blessings lost.

We saw that though Jesus was this bread of life, it was
needful that he should be broken, sacrificed— die for us, be­
fore any of our condemned race could partake of his merits.
He being a perfect man, gave himself a corresponding price
to cancel the curse of death upon all through the sin of
the first representative. Now, all that remains is for each
one blighted through Adam to come and partake [eat] of
those perfections and rights which Jesus secured for us by
his sacrifice on our behalf. We eat or appropriate Christ’s
perfections by faith, i. e., by faith we realize that Jesus was
our ransom, and by faith we appropriate to ourselves those
merits which, as a perfect man, he possessed, and which he
broke or sacrificed for us.
Here we saw the beauty of God’s arrangement that though
the sacrifice was sufficient for all, none could receive life
through it except by accepting and acknowledging the sac­
rifice won as the Life-giver. Thus seen, not only is an
acknowledgment of the ransom an essential to life now, but in
the next age also, it will be necessary. Forever it will be
true— “ Except ye eat of the flesh . . . . ye have no life in
That the ransom given is the foundation of all
blessing must ever be recognized. “No man cometh unto the
Father” — no man has “oneness” with him except by the broken
body and shed blood of the Lamb of God which taketh away
the sin of the world, who “ put away sin by the sacrifice
of himself.”
We looked also at the blood shed for many for the remission
of sin s —not for ours [the Church’s] only, but also for the sins
of the whole world, and we saw in the wine its symbol:
“ That is my blood of the new covenant, which is shed for
many for the remission of sins.” Matt. 26:28. We glanced at
the three great covenants [see “ F ood,” page 148]: we saw how
the Law covenant under Moses had failed to prove a real
blessing and to give life to the dying race, but how the New
Covenant would be superior and would accomplish the blessing
[restitution] of all the families of the earth, by reason of
the Ransom. Thus we saw that his blood— his sacrificed life
or human existence— was the ransom which redeemed all,
and made their restitution possible, was most emphatically
the Blood of the Covenant— the sealing, the ratifying, which
makes the New Covenant operative. We rejoiced in the blood
so freely shed which gave us access to the Father, and resolved
that we should never be of those who lightly esteem the blood
and count “ the blood of the covenant” a common (ordinary)
thing, and do despite to the spirit of God’s favor manifest in
that precious sacrifice. (See Heb. 10:16-21 and 26:31.)
Having seen this, in the bread and wine as representative
of Jesus, we looked further and saw through the Apostle’s
words (1 Cor. 10:16, 17) still another significance in the
ordinance. He
says: ' “ The cupof blessing which we bless,
is it not the communion [sharing] of the blood of Christ?
The bread which we break, is it not the communion [or shar­
ing in the breaking or sacrifice] of the body of Christ” ?
His suggestion
is: As
the Lord blessed and broke
and passed the emblems, and thus represented his sac­
rifice, do not
we,whilerecognizing that, also
sent the same thing ? namely, that we as members
of the body of Christ are consecrated and being broken in
sacrifice with our head? “ For we being many are one loaf
and one rody ; for we are all partakers of that one loaf.”
Regarded thus in its fullness, the eating of the emblems
had a two-fold significance— representing to us Jesus’ sacrifice
which redeemed us, and our sacrifice with him. We saw that
it was by reason of our now sharing with Jesus in the sealing

[ 740]

A pril , 1885



of the New Covenant, that we shall in due time he permitted
to share with him in bringing upon the world all the blessed
provisions of that New Covenant in the “ Times of Restitu­
tion of all things.” The revival of memory on this subject
seemed to strengthen in us all, the resolution to “ fill up that
which is behind of the afflictions of Christ,” that when his
glory shall be revealed we may be glad also with exceeding
joy. We remembered the two Apostles whose request was to
sit in the throne with Jesus, and we recalled Jesus’ words
in reply: “Are ye able to drink of the cup?” We realized
our own weakness and the many besetments and allurements
of the flesh, the world and the devil, which would conspire
to keep us back from sharing the cup of suffering and death
symbolized before us in the wine, yet realizing that we
could do all things through the strength of our Head we said,
Yea, Lord, we will drink it, “ we are able” in thy strength;
and then we heard from His Word the Lord’s answer to each
of us, “ Ye shall indeed drink of the cup” . “ My strength is made
perfect in weakness.” “Whatsoever ye shall ask in my name
I will do it.”
When we had partaken of the emblems, we sang a hymn,
and went to our homes meditating meanwhile upon the



scenes of eighteen hundred and fifty-two years a go: The
garden, the betrayal, Herod’s soldiers, the crown of thorns,
the scarlet kingly robe, Pilate’s endeavor to secure his release
from the chief priests and great religionists of his day,
how they hated him without a cause, because he exposed their
false theories and hypocrisies; we saw and remembered him on
the cross saying, “ It is finished,” and dying. The eye of faith
grasped the situation, and our hearts, while full of grateful
love, cried in faith, “ It is finished,” we are redeemed, our
ransom price has been paid. We have life, we feed upon
him, we apply and appropriate to our-elves the life and
rights which he surrendered on our behalf. Thank God, “ The
T.oid h,it'll laid upon him the iniquity of us all” ; he hoie [the
penalty of] our sins in his own body on the tree. By lnstripes has healing come to us.
(Isa. 53:5.)
We sang in
conclusion our thanks to him as our Saviour as ol 1 as Lord.
“All hail the power of Jesus’ name;
Let angels prostrate fall;
Bring forth the royal diadem,
And crown Him Lord of all.”

[Poem, reprint of October, 1882, which please see.]

salvation, then we should have agreed with you. Perhaps that
is what you meant: at all events we can show clearly that
the Bible does teach two kinds of salvation and two totally
different classes of saved.
First, then: There is a general salvation common to all
the Adamic race. Adam, the representative of the race,
through sin lost the perfection of manhood with all its priv­
ileges; the result being death— extinction— not only for him­
self but for all springing from him and repre~.cnted by him
— “ and so death passed upon all men.” Jesus came to seek
and to s av e that which was l o s t . If his mission was suc­
cessful it must result sooner or later in the recovery and
restoration of that which was lost.
Since Adam was not a spiritual but human image of
God, he lost, not a spiritual existence, but a human existence.
He lost not a heavenly home, but an earthly paradise. He
did not even lose heavenly promises, for none such were given
him. Since we all sustained our lo-s through Adam, ours
like his must have been a loss of human perfection, human
existence, human likeness to God, an earthly l ’aridise. etc.:
hence Jesus’ mission was to redeem— save— recoter— restore
“ that which was lost.” He commenced the work, by ransoming
the race [giving a “ corresponding price” ] ; and the Apostle
assures us that he will complete the work of saving that which
was lost— “ When the times of refreshing [making new] shall
come from the presence of the L o:d : and he shall send Jesus
Christ . . . . whom the heavens must reecho [retain | until
the times of r es t it u t io n [or restoration] of all things which
God hath spoken, by the mouth of all the holy prophets
since the world began.”
(Acts 3 19-21.)
Thus seen, the ransom given by Jesus and the results
to be obtained are the exact offset to the sin of Adam and the
loss thus sustained.
This salvation comes to all men just as freely thiough
Jesus as the loss came unsought through Adam. As now
death is upon all, so in the restitution, life shall pass upon
all, and as a result, all will begin to impiove and to come
into full perfection of manhood, which condition when reached
may be e\erlastingly theirs on condition of everlasting obe­
dience to God.
This then is the general salvation—
“ common saltation” in which all shall share, because Jesus
Christ by the grace of God tasted dcith for ever;/ man; be­
cause “ the man Christ Jesus” “gate him-clf a ransom [eorre
sponding price] FOR all , to lie testified in due time.” Tlnsalvation is the sating of man fiom sin and death to holiness
and life; biff in no sense changes his nature; he will still
be man and while of the eaitli earthy, when saved or R ’ s t o k c u .
will again be an earthly ini,lire of God. and •'very good ’ — 1 he
lord of earth restored to his dominion— recovered fiom his
“ fall.”
Secondly, glance at the other salvation. the special one.
called in Scripture, “ i n r salvation” “ y o u r salvation.” "oru
salvation,” “ so orcxi- -alvation.” etc
Like the other, this
salvation is aLo from sin and death, but it includes a change

A failure to clearly discern the distinction between— first:
the sacrifice which Jesus gave for our sins, on account of
which we have been granted repentance and remission of sins,
and second, the sacrifice we have been called to make with
Christ as sharers of his sufferings and to fit us to share his
glory, has been the source of much confusion of thought. In
consequence, some preach: It is all grace, we can do nothing;
God through Christ does all. These would quote in proof,
“ By grace are ye saved through faith and that [grace] not
rbecause of any merit] of yourselves— it is the gift of God,”
— “ not of works, lest any man should boast.”
(Eph. 2:9.)
Others declare: It is grace truly, but unless you do works
in harmony with it, you never will be saved. It is written,
“ Present your bodies a living sacrifice,” and “ W O R K OUT your
own salvation.” (Rom. 12:1, and Phil. 2:12.)
The party which mixes work and faith gradually comes
to regard faith as of little value, and works as all important,
and detracts from the value of the sacrifice which Jesus gave,
while adding to the importance of the sacrifice of the sinner,
or as they term it the sinner’s death to sin, as the means
or cost of liis own salvation.
The party which depends wholly on faith, generally
inclines to an opposite extreme and ignores the possibility of
any fallen being doing works acceptable to God. In their
endeavor to show that Jesus fully and amply “paid it all,”
these frequently assert that the penalty of sin was eternal
torture, and that Jesus endured as much suffering in a few
hours in Gethsemane’s garden as all mankind would have
suffered in an eternity of torture.
Each of these parties is without argument when confronted
with the Scriptures of the opposite party, and without denying
or disapproving the texts in opposition, each quotes the texts
and teaches the view which seems most approved to itself;
while the infidel sneers— “Your Bible contradicts itself.”
There is a difficulty somewhere— what is it?
It is this: As we saw when examining the doctrines of
Election and Free Grace, both are true, both are supported by
Scripture, and the difficulty has been a failure to note the
two ages to which the two doctrines apply— an election ac­
cording to favor during the Gospel age, and Free and com­
plete favor to all during the Millennial age. So also the doc­
trines of Faith and Works— Belief as a ground of salvation,
and Sacrifice as a ground of salvation. Both are true: We
must merely rightly divide the word of truth and its beauty
and harmony will be manifested. As in the doctrine of Elec­
tion, the harmony was seen by observing the two ages, so
with this doctrine, the beauty and force can only be dis­
tinguished by recognizing two salvations.
Does some one hastily say: I cannot believe that; the
Scriptures teach us but one salvation? We reply: How do
you know? Have you searched the Scriptures with that in
view, to see? If you had said the catechism, etc., which I
studied when a child, taught that there is but one kind of




of natuio. so that the life enjoyed when this salvation is fully
accomplished will be not a restoration of human nature, but
a transfoi ming to the “ divine nature,” no longer earthly
b e i n g s . hut heavenly or spritual beings.
The Scriptural evi­
dence' on which a hope for this special salvation is based
are familiar to our readers, and the call to this hope is
mentioned as a “ high calling,” a “ heavenly calling,” etc.
"This great salvation” must take place first, before the
“ common salvation” 'hall be accomplished, for those who ex­
perience the “gloat salvation” are to be God’s instrumental­
ities through whom the “common salvation” shall be bestowed
upon all the world of mankind. They without us shall not be
made perfect. (ITeb. 11-40.)
These who share in “ so great salvation” are but a “ little
flock” and in it are not many rich or great or noble accord­
ing to the course of this world, for to this salvation God hath
chosen the poor of this world rich in faith, heirs of the
kingdom. “ God hath chosen the foolish things of the world
to confound the wise, and God has chosen the weak things
of the world to confound the things which are mighty; and
base things of the world and things which are despised hath
God chosen, yea and things which are naught, to bring to
naught things that are.” 1 Cor. 1:28.
The Apostle speaks of these two salvations in the same
sentence, when he says. “ We trust in the living God who is
the Saviour of all m en , specially of those that believe.”
1 Tim. 4:10.
As these two salvations differ, so do the conditions differ.
The only conditions for the common salvation are a recogni­
tion of Jesus who bought us with his own precious blood
and an acceptance of the salvation provided coupled with
their best endeavors to abstain from sin. No works must
be here added to the work of the Redeemer to merit this re­
covery of Hint which was lost.
“ Tn our hands no price we bring,
Simply to His cross we cling.”
Those who will share in the “ great salvation” and be “ espe< ially” sired to heavenly conditions, must first share by
faith in the common salvation. These during the Gospel Age
have accepted Jesus and his atoning sacrifice as the ground
and substance of restored rights and privileges as men, not
getting that restoration to perfect manhood actually, as the
world will during the Millennium, but accepting it now by
faith it is to such, a reckoned perfection: an imputed justifi­
cation, a reckoned recovery from all that was lost to all
that human perfection and blessing which Jesus’ ransom
fcorresponding price! recovered for all. But if such would
accept of the “ heavenly calling,” thev must do more than
thus lehr i e and accept. They arc believers and are already
lubiects of this common salvation from death and sin, before
they arc called to run for the heavenly prize.
The Apostle forcibly impresses this when he says: “ I be­
seech you brethren [already believers in Jesus as their Sav’ our. alregdv icckoned restored or justified through faith,
hence calhd brethren! that ye present your bodies a living
saciifire unto God.”
This proves that sacrificing is not the condition of be­
coming brethren, for these were brethren but had not presented,
themselves as sacrifices. Thus all who are freed from sin are
not only children of God. but are all brethren whether they
are of the human nature, justified, or like the Apostle be­
gotten to the divine nature. The earthly and the heavenly
when complete and perfect will bn all one family, as there is
one God and Father of all
Then a s though anticipating an objection from these breth­


P ittsburgh, P a.

ren, that they were unworthy to be sacrifices since all sac­
rifices must be pure and holy else they could not be acceptable
to God, the Apostle answers this objection by reminding them
of their justification and reckoned purity on account of
Jesus’ sacrifice, and assures them that being thus justified
their sacrifices would be “holy” and “ acceptable to God” as
well as a “ reasonable service” for them.
This “ service” of “ sacrifice” after having been justified
from sin and death by Jesus’ ransom alone, is the condition
upon which any shall be “ accounted worthy” of the heavenly
prize, the great salvation. Only upon the condition of sac­
rificing w ith the Master, sharing in and filling up that
sacrifice for the world, are any promised a part in that “ little
flock” which shall share Jesus’ resurrection [the same sort!
because they share his sacrifice.
This is the salvation which can only be obtained by sac­
rifice— by “ working out your own salvation” and the dis­
similarity of this, from the salvation which no man can
work out for himself, but which was purchased by the
precious blood of Jesus, and which must be accepted by all
as the free gift of God through Jesus Christ our Lord,
should be apparent to all critical readers. And when this
distinction is recognized all those Scriptures which before
seemed contradictory on the subject of salvation by faith and
salvation by works, become beautifully harmonious and clear.
But, some may inquire: Do you then claim and teach that
those who gain heaven and become members of the little
flock and share in divine nature and honors will gain them
by their own works simply? that they will merit such high
honors ? Ah n o ! Do not misunderstand us thus.
“ Grace first contrived the way
To save rebellious man,
Tn every step ’tis still displayed
Throughout God’s wondrous plan.”
The recovery of man from sin and dentil was God’s favor
through the sacrifice of his Son. Restitution to his “ former
estate” was not merited, hence was the manifestation of God’s
grace or favor. So the offering to some of the redeemed race
of the infinite “ prize” in exchange for the human rights and
privileges which he himself had just presented to us freely
through Jesus, is but a further manifestation of the grace of
God. We do not by any works or sacrifices merit an exalta­
tion to the divine nature and glory— “ far above angels and
principalities and powers” as joint heirs with Jesus. And
not only so, but we never could have dreamed of such an
offer being made us! It is simply astounding to us; to many
this “ exceeding riches of h is grace in his loving kindness
toward us in Christ jesu s .” is wholly inconceivable, and un­
believed. But those who believe the offer and give their
little all, [justified— saved through Christ! in exchange for a
prize so great, can only say:—
“ God moves in a mysterious way
His wonders to perform.
Deep in unfathomable mines
Of never failing skill,
He treasures up His bright designs,
And works His sovereign will.”
This “great salvation” is to be to all eternity the great
monument of God’s grace by which all his creatures angelic
as well as human, shall have indubitable proof that God’s
grace is boundless and his love and wisdom and power by
which he is able to cause all things to work together for
good to those who love and serve him are unfathomable.

[Reprint of July. 1884, which please see.]

[Reprint of October, 1882, which please see.]
Tin; Jiuv.lt Ch i on tele says: “ The prosperous Jews form
but a Fmall portion of our brethren. Those who are com­
fortable and content arc comparatively few. These, perhaps,
would be loth to leave tlicir as'ured and luxurious homes to find
a new country and a new cu ihzation. But those who are op&r>-3sed and unhaopy, long for the advantages which reconsoliOated nationality would give them. Oppression and perse­
cution has kept our people, as a bodv, alive and homogeneous.

The more the Jew is downtrodden the more he clings to the
faith o f his fathers and its observances. Liberated, and anxious
to compete, socially, with his fellow countrymen, he throws
over the restrictions which are deeply respected by those whom
he would conciliate by their abandonment, with the simple
result o f making himself appear contemptible and sycophantic.
It is oppression, and not prosperity, which will lead us back
to our proper place in the Holy Land.”


Sunday, January 25, 1885, the Rev. Talmage said in his
sermon to his Brooklyn congregation:
“ If you want to know how life seems to me now, I an­
swer, It is very bright. I have had dark days, sad days,
tumultuous days, but there now is not one cloud on my sky.
I would rather be here than anywhere else. My surroundings
suit me exactly. Except yours, I have the best family in all
the world. My friends are kind and sympathetic; the world
to me is a most desirable abode. I have nothing against
the weather, for if it be cold, I have fuel and stout apparel;
and, if it be hot, I flee to the mountains, and have no indict­
ment to present against anything or anybody.”
On the same page with the above report was the following
one of the destitution and dissatisfaction existing in Cincin­
nati as expressed by a Communistic parade carrying a red
and black flag through the prinicpal streets of that city. The
report says:
“ One who is on the street at night will find an able-bodied
man on almost every square, whose plea for a few cents for a
bed or bread is certainly not always that of the professional
beggar. Men steal that they may be sent to the workhouse,
and tell of it when arrested with shamefaced exultation. The
workhouse is filled to overflowing, and the prisoners have to
sleep two in a bed designed for only one. The charities and
the charitable are overtaxed. Cases of destitution are brought
to light daily till they are monotonous. On Wednesday a
Russian Jew tried to let out his life through his wrists, be­
cause of his utter despair of longer earning bread for himself
and his wife and babies in a strange land.
“ This is the condition which one in every ten of the
whole population finds confronting him. The transparencies
borne last Saturday night said: ‘ Work or bread;’ ‘The many
fast, the few feast;’ ‘The pensioned idleness or pensioned in­
dustry;’ ‘Order and an empty stomach can never be allies;’
‘No mendicants or millionaires;’ ‘Self-Preservation is the
first law of nature; Revolutions grow with the discontent
of the people;’ ‘Revolt was never belied by the tin cup
of the soup-liouse;’ ‘Charity covers sins, labor covers the
back;’ ‘Wealth needs charity, we need labor.’ ”
Truly the distinction between men, both in talents and
comforts, occasioned through the Adamic “ fall” and heredit­
ary taint, is vei.v great; and to the lower strata of society
it becomes moie grievous to bear as intelligence increases,
lfow much the world needs the promised kingdom of God!
It is “groaning and travailing in pain,” waiting and hoping
foi a good time to come, though how it will come they can­
not clearly see. They vainly hope that love’s righteousness
shall become universal, and that the question of service and
wages and a more uniform distribution of life’s blessings will
Some hope that this grand and desirable result may be
attained by the preaching of Christ, and point to the millions
of professed Christians; and. in their desire to increase the
showing of results even counting those whom they call “ antiChrist” to swell the numbers. But while all should be glad
to concede that all of these systems, both Christian and antiChristian are exhibiting increasing benevolence, yet at the
present rate it would be a long time before Love would hold
the sway over selfishness. In fact, today, the satisfied and

dissatisfied, the luxurious and the poverty-pinched are seen
side by side in greatest contrast in the greatest city of the
world (London) under the government which claims to be
the most advanced in Love and Righteousness. The di-satisfied are becoming restless and desire revolution, not real­
izing that its speedy effects would be to make their rnn
dition worse, as well as to destroy the peace of the satisfied
But not until men have exhausted their efforts to legislate
the world into Love, and to revolutionize it into Righteous­
ness; not until it has learned that what is now called Chris­
tianizing people is far from the real thing, and that after all
its boasted millions of Christians only a eomparatn ely little
flock are really such, not until then, we say, when di-com
aged and sick with its many failures will mankind be piepared to see what God hath wrought.
Then, in despaii of establishing a rightiou- empiie
whose rule shall be for the blessing of all, it will be prepared
to receive the true kingdom of God. It will then leali/e
that the kingdoms of earth the Church-State organizations
which they have been taught are God’s kingdoms, weie mere­
ly Satan’s deceptions to obscure the truth and prevent men
from loving or expecting the real kingdom of God piomised
Then it will be realized, that while the so-called Church
systems were endeavoring to spread their power and domin­
ion over the earth, God was selecting from among men a
“ little flock” to whom it is his “ good pleasure to give the
kingdom,” even the control of the whole world— to rule it
and to bless it with righteous government, and a restitution
to original perfection; in which condition when universally
attained they shall be able to live in love and peace and
righteousness. Each shall then be able to love God with all
his heart, and his neighbor as himself.
It was predestinated that such a “ little flock” should be
selected and the conditions are named— they must all be
conformed to the image of Christ Jesus; now in the spiut
of their minds, and shortly glorified with him and made
fully like him, they shall share his pow-er (Rom. 8 :1 7 1
Then, at the same time that these shall have been selected,
the world shall have learned the need of the perfect govern­
ment which God shall establish through these. It is for this
government that the w-orld waits and groans, though as yet
it realizes it not; even “ the manifestation of the sons of
God.” (Rom. 8:19.)
And since we know the outcome— the blessings in stoic
for it— we can view with equanimity and calmness the gath­
ering storm sympathizing with the expiession of the poet:

“ I turn me awe-struck from the sight.
Among the clamoring thousands biuit,
I only know that God is right
And that the children of the light
Shall tread the darkness under-foot
“ I know the pent fire heaves its crust,
That sultry skies the bolt will form
To smite them clear; that Nature must
The balance of her powers adjust.
Though with the earthquake and the storm.”

[Reprinted in issue of September 1, 189(5 which please see.]

The tendency toward a union between Roman Catholics
and Protestants becomes daily more apparent. It is not
long since Bishop Potter, of the Episcopal Church, instituted
a “ Holy Order,” after the manner and covenant of the Rom­
ish priesthood. It is not long since the Council of the same
denomination held in Detroit, heard approving^ an essay
advocating the “ Auricular Confession,” by one of their mem­
bers, and now comes the Rev. Dr. Kellog, a professor in the
Presbyterian Seminary of Allegheny, as an advocate of a sort
All this must be very comforting to their Mother the
Church of Rome. That she appreciates it, is evidenced by
the following remark clipped from the Catholic.
“ We entertain no other feeling but that of pity for the
man who rehashes the worn-out calumnies of Protestant
bigotry and hate, at a time that Protestants and Catholics
are being brought closer together, and to a clearer understand­
ing of the religious issues that keep them separated.”

Foi some years, we have endea\ored to point out that
Piotcstant sects aie the daughters of Rome refeiied to in Rev
17:5. That Papacy is not only called a harlot (system),
but also the M o t i i f r of harlots and abominations. Little did
we expect that so soon we would hear Protestant ministcis
boast of this relationship, as m the quotation below tiom
Rev. Dir. Donehoo [Presbyterian] of this city :
“ Wince as you will, you must admit that (the Catholic
Church) is the Mother Church. She possesses an unbroken
history extending back to the times of the Apostle-. For
every fragment of religious truth which we prize we are in
debted to her as the depository. If she has no claims to being
the true Chinch, then arc we bastards and not sons."
Very true- “fragment of truth" and the great mass of
error, nearly all came to the daughters through then mothei
From her they got the fashion of sprinkling babies and ea'l
ing it the fulfillment of what the Bible calls baptmny be
lievers. From the mother they got their idea of an eternal

[ 743]



Z I O N ’S


hell of woe. She taught them how to twist the words sheol
and hades from their plain and obvious meaning to the sup­
port of that blasphemous doctrine— eternal torment. From
her they learned to confess what it is impossible for them to
understand, much less believe— the doctrine of Trinity— three
persons in one and one person in three. From her, they
received the heathen doctrine of human immortality, which
not only contradicts the Bible doctrine of death (extinction)
as the punishment of sin, and nullifies the offer of immortal­
ity to the saints who seek for it (Rom. 2 :7 ), but becomes
the basis of their theory of everlasting torture, claiming that
because of (immortal) nature man cannot perish, they en­
deavor thus to make eternal torment seem unreasonable. Yes,
f'om their mother they got all that is bad, not excepting the
putting of the decrees of their sects instead of the Bible.
One thing only remains as a real ground of protest be­
tween the daughters and their mother, and that is the foun­
dation principle of the Gospel of Christ. It was this foun­
dation principle that Luther preached and which was the
beginning of the much needed Reformation movement, viz.,
d ust ideation h;/ faith, and not by works. Beyond this first
piiueiple the Reformation made little progress.
A realization that Christ Jesus paid the ransom once for
all. and that our interest in it must be laid hold of by faith
in his finished redemption, is the great first principle which
the Church of Rome does not recognize: she is noted in
Scripture as the one which took away the “ continual sacri­
fice.” She substituted the “ sacrifice of Mass” for the ever­
lasting or continual sacrifice of Calvary.* Thus she made
void the ransom. Her daughters have held fast to the doc­
trine of justification by faith through acceptance of Jesus’
ransom until now. though the philosophy of it was never very
clearly seen by them. Now, this ground of protest and dif­
ference between mother and daughter is being looked upon
doubtfully by many, and will shortly be abandoned by the
mass of Protestants, as it is already abandoned by some of
their more bold and outspoken leaders. Through various
subtle sophistries of the Adversary this truth is being gradu­
ally undermined, the way being already well prepared by
long established and deep-rooted errors, which obscure the
force and beauty of the ransom as presented in Scripture.
When this is gone, Protestantism is gone, for there will then
no longer be any ground for protest against the “Mother”
Church. If Jesus be not the ransom price, why pray in hia
name more than in the name of “ Mary” or the “ saints” ? The
1 e-ult,
too. would soon be to substitute works for faith in
ChiistS atoning work.
Rev. Mr. Donehoo continues:
“ It (the Catholic Church) holds up Christ as the Saviour
of mankind. It is engaged in Christ’s work— feeding the
* The sacrifice of the “ Mass” is not generally understood. It is
realh a icpetition of the sacrifice of Christ, or purports to be such.
5 ce ■'Tabernacle” pamphlet, page 78.


P ittsburgh, P a .

hungry, sheltering the orphan, reclaiming the fallen, providing
hospitals for the sick and suffering, asylums for the poor
and aged, and reaching a class whom the most zealous
Protestant can never influence. Talk about missionaries to
labor amongst Romanists! I would as soon think of sending
missionaries amongst Methodists and Episcopalians and
United Presbyterians and Lutherans for the purpose of con­
verting them into Presbyterians.”
Good works, benevolence, kindness, charity are in perfect
accord with the principles of Christianity. We should do
good unto all as we have opportunity, especially to the
household of faith. But we protest against such things being
considered either the ground for acceptance with God, or the
pi-oof of possessing the Spirit of Christ.
These are moral and benevolent deeds only, and should be
recognized and praised as such, and not be counted for more.
Many infidels and athiests are kind and benevolent as well.
While we praise their good deeds, we must not confound them
with Christianity. The necessary foundation for an altar
upon which any works must be laid, to be acceptable to God,
is, Jesus the ransom.
The Apostles do not enumerate hospitals and asylums
among the “ fruits of the Spirit.” Neither Jesus nor Paul
nor Peter gave their time or attention to founding such institu­
tions, nor did they teach others so to do. There is a still
more important work to do in preaching the glad tidings—
in clothing the naked with the robe of Christ’s righteousness,
in healing the sick and lame and blinded with the whole
truth, and in feeding the hungry with the “ true bread.”
Let us attend to this work; there are many who, for
various reasons, will attend to the other— in fact the world
recognizes the necessity for such institutions as asylums, hos­
pitals, etc., and they are literally provided for by the State.
Indeed, it can scarcely be questioned that the underlying
motive which in many cases prompts and maintains these
“ charities” is sectarian pride and selfishness. All recognize
the influence of such institutions upon the worldly. All can
see the opportunities thus afforded for the spread of sectarian
influence, and some can see that, instead of being a tax upon
resources, such institutions are frequently sources of revenue
when State appropriations and private bequests, etc., are
taken into account.
The important work of the present is the perfecting of the
BODY of Christ.
The members of that body, wherever they
may be, should be sought out, helped, strengthened, prepared
for union with their Head—a preparation which requires
the light now shining for its accomplishment. To this let
us give all our energy and talent; for this let us sacrifice
as Jesus and the Apostles did, realizing that what we have not
the time and opportunity of doing for the world now, shall
more than be compensated for in the blessed work of the
Millennial Age, now dawning.

“ But there were false prophets also among the people, even as shall be false teachers among you, who privily shall bring in
damnable heresies even denying the Lord that brought them, and bring upon themselves swift destruction. And many shall fol­
low their pernicious ways, by reasons of whom the way of truth shall be evil spoken of.”— 2 Pet. 2: 1,2.
It is evident, then, that to this last named class only this
We are asked to examine the above passage critically.
Scripture is applicable.
First we lemark that the woids italicised above are all
And that it is a destructive heresy is evident— destructive
from the one Greek word. Destructive heresies swiftly destroy
of the truth, destructive of the faith once delivered to the
the teachers as teachers, and others follow their destructive
saints. It makes ship-wreck of faith, by removing from it the
ways and bring the true teachings of Scripture into disrepute.
only sure foundation— redemption and remission of sins
A question arises:
Does the Apostle predict that the
through the blood of the cross.
cla-s referred to will deny the Lordship of Christ, or deny that
The heresy to which the Apostle alludes was future from
he “ bought” or ransomed them? Those who have the Emhis day, and though the cross of Christ has ever been a
ph.’ tK Di.iglott will notice that its interlineary translation
stumbling block which hindered many from coming into the
reads t h u s : “ E\en the having bought them, Sovereign Lord
nominal church, yet never until the present time has this
denying.” Thus making prominent the denial of their having
destructive and subversive heresy obtained so strong a foot­
bc<n bought, as the destructive heresy.
hold among professing Christians.
The description suits the methods now employed by teach­
And when we carefully consider the matter, the reasonableers of the no ransom theory: They “ privily” or privately
of thi-, view becomes apparent. If these “ false teachers”
bring in the doctrine. They do not openly deny the meaning
dmied the Lordship of Christ, they would not be received at
of the words “bought” and “ ransom,” etc., and openly contra­
all bv the church; hence could have no opportunity of bring­
dict the Scriptures where these words are used; but while
ing' m that as a here-v, for all the church and all pretending,
quoting these words they covertly and privily seek to leave an
<-\en. to be of the Church of Christ, acknowledge Christ as
impression contrary to their true and undeniable meaning.
the Loid and Head of the Church. On the contrary, had any
Let us see to it that we acknowledge Jesus both as Lord
man ‘•aid, I belieie in the ransom, but reject the Redeemer as
and Saviour, and not as Lord only. He was the Lord or
my Lord, such position would be ridiculous. We have never
Master of the Disciples when as a perfect man he made con­
yet known or heard of any one who acknowledged the ran­
secration of himself and called them to be his disciples or
som that denied the Lordship of Christ. Wo have heard of
pupils. In view of what he had been before he left the glory
some both in the days of the Apostles, and especially now, who
of the heavenly condition, and in view of his superiority as
,a knowledge Je-Us u-> I.oid, but deny that he ‘'bought them.”
[ 744]

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Z I O N ’S


a perfect man among imperfect ones, no less than in view
of the high exaltation to which he was heir through his
sacrificial death, it was proper that his followers, who recog­
nized his true character and believed his claims, should call
him Lord and Master, for such indeed he was.
Our Lord was publicly recognized as Saviour when as a
babe he was named Jesus. (See Matt. 1:21.) He was publicly
recognized of God through John at the time of his baptism,
as the Saviour— the Lamb of God which taketh away the
sin of the world. It was by virtue of his putting away the
sin by the sacrifice of himself that he had the right to
exercise to some extent his power as Lord, in casting out
devils and reviving the dead and dying. But it was when
he had fully completed the sacrifice at Calvary, that the
full right and authority and Lordship began.



When he was risen from the dead, he no longer said, “ I
can of mine own self do nothing” (Jno. 5:30; 8:28) ; but on
the contrary he then declared, “All power is given unto me in
heaven and in earth.” (Matt. 28:18.) The Apostle tells u~
that full power and authority were bestowed on him at hi3
resurrection. He says, he was declared to be Lord of the
living and dead by a resurrection from the dead. Him hath
God raised up to be a prince (Master or Lord) and a
Saviour. Rom. 14:8, 9; Acts 5:31; Rom. 1:4.
He was our Saviour or Redeemer first, and Inning bought,
purchased, redeemed, ransomed us from the dominion or con­
trol of death, he became rightfully our owner, our Lord, our
Master. Let us keep our faith-building on the rock foundation,
recognizing him who is Lord of all, as equally Redeemer or
Saviour of all— “ Our Lord a \ d Saviour Jesus Christ.”

“ It must needs be that offenses come, but woe to that man by whom the offense oometh.” — Matt. 18:7.
It is needful and right that severe trial of faith should
test the church whose trial is now closing, that the faithful
overcomers may be developed, as well as separated from all
others, and that, by their exaltation, the new Millennial age
may commence. Nevertheless, as the trials come, they cause
us to tremble; and, as some fall in them, it causes pain. Yet
our confidence must rest in the All-wise Harvester and in
his sickle of truth. We must remember that he can make
no mistake as to who shall stand or who fall. Not one
whose name is “ blotted out” of the book of life (Rev. 3:5)
shall stand; and not one whose name remains, shall fall.
He forewarned us who should be “ able to stand,” and that in
all, it would he but a “ little flock,” saying, “Think it not
strange concerning the fiery trial which is to try you, as
though some strange things happened unto y o u ;” “ The fire
of that day shall try every man's work, of what sort it is.”

“ A thousand shall fall at thy side, and ten thousand at
thy right hand, but it shall not come nigh thee” [the body of
Christ.] “ He shall give his angels [messengeis— seivant' of
the church] charge over tiiee [or truths to sustain and
strengthen thee] and they shall bear thee up in their hands
[sustain and help thee], lest thou dash thy foot against a
stone.” [Lest the feet or last members of the Gospel church
should stumble over the Rock of offense over which the
nominal mass of both the Jewish and Gospel churches are to
stumble.] Psa. 91:7, 11, 12; Isa. 8.14; 1 Co. 1:18.
When the falling is ended, and those who stand are
exalted, doubtless it will be true, that some fell whom v;c
had expected would “ stand,” and that some will be found
standing “ complete in him,” whom we had not expected to
come off “victors.”

[Reprint of July, 1884, which please see.]

[Reprint of July, 1884, which please see.]

[Reprint of October, 1882, which please see.]



“ Behold, I send you forth as sheep in the midst of wolves; be ye therefore wise as serpents, and harmless as dotes.” Matt. 10.10.
Thus spoke our divine Lord when he first commissioned
his apostles to preach the gospel. They were going out to
save men from death. Their operations would be among all
classes and characters. They themselves would be exposed to
persecution and death. They would have to meet prejudice
and bitter opposition. Unbelief and hardness of heart would
hinder them at every step. They had a most important mis­
sion to accomplish. It was important that their object should
be gained. They must succeed. Christ gave them this gen­
eral rule by which to govern their conduct, as best calculated
to secure the object they had in view. Human nature is
much the same in all ages, and the plan of God is mainly
the same. This rule is doubtless just as good now as it was
eighteen hundred years ago.
Why does our Saviour take the serpent as an example
of Wisdom for them to pattern after? There must be some
reason for this. He does not want those who go out to catch
souls to imitate the serpent except in the matter of its wisdom.
But in that respect he does. The habits of the serpent are pecu­
liar, and contain a lesson of instruction. Why does not the
Saviour tell his servants to be wise as lions, wolves, or other
ferocious beasts? Why select a serpent?
Any one who has given the matter any reflection can
readily answer. The serpent does not, in approaching his
victim, rush out in a manner to frighten, intimidate, and

repulse, like those creatures. His approaches are veiy cau­
tious, and yet effectual. lie glides along in the most careful
manner possible, so as not to needlessly alarm, anil pre-ents
himself in a manner to favorably affect the one whom he is
seeking to reach. If necessary, he can wait long and pa­
tiently, while the victim runs or flies hither and thither,
still holding himself in that position which will most favor­
ably influence. The victim, thus drawn toward him, conics
within reach, and is taken. When the serpent strikes home
to secure liis prey, there is very rarely a failure in accom­
plishing his object. In all this there seems to be a wisdom
peculiar to that creature. When the cat or other destructive
animal lies in wait foi its piey. it usu.ilh conceal' lt-oli
until it gives the spring which destroys its victim. But the
serpent often presents itself fully to view, and. by the attrae
tions which it presents, secures its object.
Our Saviour instructs his followers to imitate the wis
dom of the serpent, while they are harmless as dotes They
do not catch souls to destroy, but to save. If they desire to
accomplish this good object, they should use wisdom. The
object is the highest and noblest that can engage the attention
of men. Therefore the highest wisdom should be employed to
accomplish it.
The human mind is difficult to manage. How neecssart
that all who try to present God’s truth befoie it. cither a«

[ 745]

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Z I O N ’S


ministers, or distributors of tracts, or in common conver­
sation. should understand their business. It is very easy in
ton minutes’ conversation to leave impressions upon minds
■winch it will be nearly impossible to efface. Much injury
has been done to the cause of truth in the past by individ­
uals in various communities being ever ready to “pitch in,”
as the common expression has it, and argue and debate, on
street corners or in stores, or wherever there was a chance
to crowd in the truth, whether people wanted to hear it or
not. until people became disgusted, and perhaps their ears
could never again be reached. This is not the wisdom of the
serpent. It has no resemblance to it.
Neither do such follow the directions of Peter. They may
quote a portion of his direction, but they forget or ignore
the remainder. “ Be ready always to give an answer to every
liian that asketh you a reason of the hope that is in you,
with meekness and fear.” The class above referred to rarely
wait to give any one a chance to ask them the reason of
their hope, but press them upon people against their wishes,
and they entirely forget the “ meekness and fear.”
only do liaim.
This great principle of the Saviour and his apostle should
he remembered by all who engage in the distribution of tracts
and papers.
A spirit boasting, or glorying over others, because our
view- of Scripture are more consistent than theirs, will al­


P ittsburgh, Pa .

ways drive them away. We may use the truth as a club to
show our great strength in the argument, but it will not
bring men to God. And, as a general rule, unless there be
a disposition to listen and consider the truth, and hear
what is said, talk concerning it will not accomplish very
What we want is a spirit of meekness and Christian love,
which, being real and genuine, and heart-felt, will manifest
itself to the one listening, and show him that our motive is
to do him good, not gain a personal victory over him. When
a person can be pursuaded that it is our real motive, it will
have its influence.
We must not undertake to force religion or truth down
people’s throats. Were it possible to succeed in so doing, it
would amount to nothing really in the sight of God. He
wants the toilling service alone. WThen we have that spirit
of love spoken of above, it will give us the very disposition
spoken of by our Saviour, at the head of this article. For
the “wisdom that is from above is first pure, then peaceable,
gentle, easy to be entreated, full of mercy and good fruits,
without wrangling [margin] and without hypocrisy.” It is
a wisdom that comes from another source which makes men
love contention and personal triumph, and leads men to crowd
upon people that which they will not hear if they can help it.
It is “earthly wisdom,” which grows out of selfishness.
— (?. I. Butler.

In the Independent, Prof. Francis L. Patton sharply criti­
cizes the statement by Dr. Harris, in the Andover Review,
that “ Christian Consciousness” must be recognized as the
final authority in matters of faith and practice. In the course
of his article he says:—“ Common consciousness cannot be appealed to as the
criterion of religious progress without danger of jeopardiz­
ing the Protestant principle that the Bible is the rule of
faith. Dr. Harris admits that what he calls the “obsolescent
theology” agrees as well with the word of God as it ever did,
but affirms that it does not agree with Christian conscious­
ness. Suppose, however, that the Bible should say one thing,
and the Christian consciousness should say something else;
or suppose that Christian consciousness should undertake to
supplement the Bible. What then ? It is an old charge
against those who have an objective rule of faith that
they made the woul of God of none effect through
their traditions, and that they taught for doctrines
ihc commandments of men. We know how the Roman Catho­


lic Church followed the example of the scribes and Pharisees
in this respect. Is there no danger that a party will arise
in the Protestant churches, committing the same error? We
thing that there is great danger. And when, under the in­
fluence of a zeal that lacks both knowledge and discretion,
the attempt is made to force upon the consciences of men the
yoke of party fanaticism and popular clamor, there is little
doubt but that an earnest, but at the same time ignorant,
pietism will find gieat use for the phrase that is under dis­
cussion, and as a phrase, catchword, appealing to the sym­
pathies of the unthinking, that Christian consciousness may
become the ‘organ’ of what some will call religious progress.”
There is little doubt that the state of things outlined
by the Professor is imminent, as there is that “ Christian con­
sciousness” is superseding the Bible, as a test in matters of
religion. We see this “ Christian consciousness” manifested
in that form of worship which mistakes feeling for faith, whose
adherents know that they are right, because their hearts tell
them so!— Signs.


“ No,” said the lawyer, “ I shan’t press your claim against
that man. you can get some one else to take the case, or
you can withdraw it, just as you please.
“ There would probably be some money in it, but it would
as you know, come from the sale of the little house the man
occupies and calls ‘home’ ; but I don’t want to meddle with
the matter, anyhow.”
“ I suppose likely the old fellow begged to be let off?”
“ Well—ves, he did.”
“ And you?”
“ I didn’t speak a word to him.”
“ Oh, he did all the talking, did he? What did you do?”
“ I believe I shed a few tears; he didn’t speak a word
to me.”
“ Well, may I respectfully inquire whom he did address
in your hearing?”
“ Almighty God. But, not for my benefit, in the least.
You =ee”— the lawyer crossed his right foot over his left knee,
and began stroking his lower leg up and down, as if to help
state his case concisely— “ you see, I found the little house
easily enough, and knocked on the outer door, which stood
ajar, but nobody heard me; so I stepped into the little hall,
and saw through the crack of another door just as cosy
a sitting room as there ever iun.
“ There, on a bed, with her silver head way up high on the
pillows, was an old lady. I was on the point of knocking,
when she said, as clearly as could be, ‘Come, father, now
begin; I ’m all ready’— and down on his knees by her side
went an old, white-haired man, still older than his wife, I
should judge: and I couldn’t have knocked then. He began
7o pray; fir=t he reminded God they were still his submissive
children, mother and he, and no matter what he saw fit to
bring upon them, they shouldn’t rebel at his will; of course
twas jzoing to be very hard for them to go out homeless in

their old age, specially with poor mother so sick and help­
less, but still they’d seen sadder things than ever that would
be. He reminded God, in the next place, how different it
might all have been if only one of their boys had been
spared them; then his voice kind of broke, and a thin white
hand stole from under the coverlet and moved softly over his
snowy hair; then he went on to repeat that nothing could
be so sharp again as the parting with those three sons—
unless mother and he should be separated. But at last he
fell to comforting himself with the fact that the dear Lord
knew it was through no fault of his own that mother and
he were threatened with the loss of their dear little home,
which meant beggary and the almshouse, a place they prayed
to be delivered from entering if it could be consistent with
God’s w ill; and then he fell to quoting a multitude of promises
concerning the safety of those who put their trust in the
Lord; yes, I should say he begged hard; in fact, it was the
most thrilling plea to which I ever listened; and at last he
prayed for God’s blessing on those who were about to de­
mand justice.” The lawyer stroked his lower limb in silence for
a moment or two, then continued, more slowly than ever:
“And— I— believe—I ’d rather go to the poorhouse my­
self, tonight, than to stain my heart and hands with the
blood of such a prosecution as that.”
“You are afraid to defeat the old man’s prayer?” queried
the client.
“ Bless your soul, man, you couldn’t defeat i t ! ” said the
lawyer. “ It doesn’t admit of defeat! He left it all subject to
the will of God; but he left no doubt as to his wishes in the
matter; claimed that we were told to make known our desires
unto God, but of all the pleading I ever heard, that beat all.
You see, I was taught that kind of thing in my childhood •
and why I was sent to hear that prayer, I ’m sure I don’t
know; but I hand the case over.”

[ 746]

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Z I O N ’S


“I wish,” said the client, twisting uneasily, “you hadn’t
told me about the old fellow’s prayer, because I want the
money the place would bring; but I was taught the Bible all
straight enough when I was a youngster, and I ’d hate to
run counter to such a harangue as that you tell me about.
I wish you hadn’t heard a word of it; and another time
I wouldn’t listen to petitions not intended for my ears.”
The lawyer smiled.
“My dear fellow,” he said, “you’re wrong again; it was



intended for my ears, and yours, too, and God Almighty in­
tended it. My old mother used to sing about God’s moving in
a mysterious way, I remember.”
“ Well, my mother used to sing it too,” said the claimant,
as he twisted his claim-papers in his fingers. “ You can call
in the morning, if you like, and tell ‘mother and him’ the
claim has been met.”
“ In a mysterious way,” added the lawyer, smiling.— Sel.

In a place where we once had our home there was a
spring, famous in all the country round from the fact that it
was never known to fail, or even to vary to any perceptible
degree, either in volume or temperature. It bubbled up at
the base of a very high mountain, close by the country road
side. And there it may be found this day, year in and year
out, through summer’s parching heat and winter’s biting
frost, always the same, offering up to every passer-by a
precious draft of clear, cold water. Other springs dry up;
the water in the brooks sink away in the thirsty sand, and
even the river becomes a poor insignificant thing, crawling
along in the middle of its wide channel, the very shadow of
its former self, but this spring— the spring— keeps up its
steady flow in defiance of the sun’s withering rays and the
torrid atmosphere. It seems insensible to climatic changes,
and to it all seasons are alike. And this ever-flowing spring
is known far and wide in that country. Every school boy
knows it well and loves it, too, and so do the laborers in the
field. Many knees bow at its brink in the summer time, and
hot, sunburnt, toilworn faces are often mirrored in its crystal
waters. The people have great faith in this spring. They
would as soon expect the mountain to be removed as not
to find it giving forth its bounteous stream. And when all
other sources fail them, they feel sure that they know of one
that will never deny their thirst. And, as we have said, the
spring’s temperature never changes. It marks the same degree
all the year round. For this reason its waters seem intensely
cold in summer, and slightly lukewarm in the dead of winter.
It does not conform itself to the state of atmosphere. The
reason of this we shall explain presently. But what an illus­
tration we have here of constancy— this spring never fails.
So many professing Christians are like those surface
springs, that are but the mere drainings of the upper soil.
They promise well in certain seasons; they gush and flow
in copious streams when the air is full of rain and the
ground is soaked with water. It is easy enough to be a
spring then. But where are they when the dry time comes,
when the sun is high and the ground is baked with heat?
Men seek them, and alas! they are not to be found. When

springs are needed most they disappear, and where their
waters flowed is nothing found but arid sand. It is not so
hard to keep up appearances of spiritual strength in times
of revival, when “ showers of blessings” fall around, but in
times of drought, under the scorn of the world, under the
burning heat of bitter opposition, of fiery trial, of persecu­
tion— how is it with the soul then? Does it remain in its
place, giving out as before the gracious influences of a pure
and meek and lowly spirit, or does it disappear and fade
away in sin and worldliness?
Oh, how good a thing it is to be a constant Christian!
A Christian through all times and seasons, in public and
private, in all circumstances and conditions of life. Do you
not know such souls— sweet-tempered, gentle, gracious souls,
always near to God, always with their faces shining with
a light from heaven? You always know where to And them—
at the foot of the cross— ready to give you, a weary, thirsty
seeker, a precious draught from the overflowing chalice of
their own faith-filled, loving hearts. But the reason why
the temperature of the spring is always the same is because
its sources are deep. It has its origin far down below the
surface of the earth among the very foundations of the moun­
tain itself. It is not fed by the drainage of the surface, but
by the ever-living rock-hewn reservoir down in the secret
places of the hills. All its constancy and sweetness and purity
is owing to the fact that its sources are deep. Herein we have
the explanation of a mystery in spiritual things. The faith
that is firm and changes not to suit the fashion of the times,
that soul that is ever full of grace and truth, the character
that is Christ-like, conforming not to the ways of the world,
must have its sources deep— deep down in the bosom of the
Rock. It is no wonder that many fail who profess faith in
Christ, depending, as they do, upon transitory emotions upon
shallow convictions and passing excitements. They cannot en­
dure a spiritual drouth, because they have no depth. They
have no real, vital union with the only One who is able to
keep them from falling, and to present them “ faultless be­
fore the presence of his glory with exceeding joy.”— N. Y. Ob­

are “ works meet for repentance ?” What are
works answerable to amendment of life? “ Be renewed in the
spirit of your mind.” “Put off . . . . the old man, which is
corrupt, [and] put on the new man, which after God is
created in righteousness and true holiness. Wherefore putting
away lying, speak every man the truth............Let him that
stole steal no more; but rather let him labor, working with
his hands the thing which is good, that he may have to
give to him that needeth. Let no corrupt communication
proceed out of your mouth, but that which is good............Let
all bitterness and wrath, and anger, and clamor, and evil
speaking, be put away from you: . . . . and be ye kind
one to another, tender-hearted, forgiving one another,
even as God for Christ’s sake hath forgiven you.”
Eph. 4:22-32. Here, among other things, it is said, “Let him
that stole steal no more.” But that is not all. He must give
back that which he stole. “ When I say unto the wicked, Thou
shalt surely die, if he turn from his sin, and do that which

is lawful and right; if the wicked restore the pledge, give
again that he had robbed, walk in the statutes of life, without
committing iniquity; he shall surely live, he shall not die.”
Eze. 33:14, 15. “ Then it shall be because he hath sinned, and
is guilty, that he shall restore that which he took violently
away, or the thing which he hath deceitfully gotten, or that
which was delivered him to keep, or the lost thing which he
found, or all that about which he hath sworn falsely; ho shall
even restore it in the principal, and shall add the fifth part
more thereto, and give it unto him to whom it appertained!,
in the day of his trespass offering............ And the priest shall
make an atonement for him before the Lord, and it shall be
forgiven him.”
Lev. 6:4-7. Such are works which show
amendment of life.
Such show that the heart has been
touched, and wishes to stand right with God and man. Godly
sorrow for the wrong turning from the wrong and then, afar as possible, making the wrong right—that is repentance.
— Sel.

J esus was made perfect as a man; for as such he was
perfect, else he could not have been our ransom. One imper­
fect being could not redeem other imperfect beings. As shown
in the typical sacrifices for sin under the law, the sacrifice
must be without blemish. So, too, with the antitype— the
real sin-offering— the Lamb of God, that took away the sin
of the world, was perfect without a single blemish— “ a lamb
without spot.”
(Heb. 2:10.)

peimits to rest on any of his loved ones is weighed with
exactness. It is just enough to do its needful work. No
portion of it could be spaied.
The pamphlet entitled Tun T abernacle and its T each ­
ings is now out of print.
Many requests for this pamphlet
continually coming to hand we ha\e arranged to publish
it soon as a number of the T ower. Thus all may hate it and
appreciate the beauty and force of. those types which God
caused Israel to perform year by year continually— tor our
edification upon whom the ends of the ages are come.

W hat

God gives to his children blessings without measure, but
their trials he measures carefully. Every burden which he


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